qui rapit aliena sed ille auarus est qui cupidè seruat sua Aug. Charity is turned to brauerie and prodigality large houses but straite gates and the Porter Couetousnes keepes out Lazarus from any entrance In the better Times this was a time of charitable deuotion which is now turned to deuoration The rich feast and the poore fast they dine these pine they surfet these starue yet both seruants to one Master Oh you whome God hath blessed with a plentifull store t Ecclesiast 11.1 Cast your bread vpon the waters and after many dayes ye shall finde it Tanta est apud Deum hospitalitatis gratia vt ne potus aquae frigidae a praemijs remunerationis immunis sit sâ—ith u Ambros de offic Ambrose 1. God is so regardfull of hospitality and charity that a cup of cold water lacks not a * Si vere tua sunt expende ad lâ—cra pro terrenis coelestia commutato Ber. Ser. 20. reward Doe the works of mercy for God loues a cheerefull giuer There are many Christmasse-Non-residents that run to the Citty to liue in obscurity who should liue in their Country to keepe hospitality an Epidemiall disease as common as the tooth-ake * Auarus nec patientibus coÌ„patitur nâ—c miseris subuenit sed offédit DeuÌ„ proximum et seipsum Deo detinet debita proximo denegat necessaria sihi subtrahit opportuna Inn. de vilitate cond humanae against whom or to whom the poore cryes as the Infants did to their mothers in the destruction of Ierusalem Lament 2.12 Where is bread and drinke and finding none giue vp the ghost in the mothers bosome Oh you whom God hath made well-stored Stewards none are Treasurers open your-gates and let the King of glory his poorest members enter in if you will not remember * Ideo rogam Diues non exauditur in tormentis quia rogantem Lazarum non exaudiuit in terris Aug. hom de Diuite Diues he as a Gentleman as many are without Armes or Heralâ—y and because he shut his gate patuit atri ianua Ditis â—e passed the broad-gates of hell hee would not giue Lazarus micam panis a crum of bread he could not get â—fterward guttam aquae a drop of water to coole his â—ongue Shew mercy if yee expect mercy be mercifull 〈◊〉 your heauenly Father is mercifull * Foeneratur Domino qui largitur pauperi Prou. 19.17 He that giues to the â—ore lends to the Lord and his righteousnesse remaines â—r euer Prepare your selues and soules with pietie charity â—delity humility to welcome this fulnesse of Time put 〈◊〉 your wedding garments fidem perfectam charitatem â—rmatam a liuely faith a louely charity Behold The â—mmortall King of mans redemption comes vnto you Virg. I am noua progenies calo dimittur alto A God-man is sent from God to man Welcome him with all fidelity humility piety with â—ordiall sanctity and solemnitie If a mortall King should â—ome vnto you I knowe you would adorne your selues â—rouide a solemne preparation to entertaine him with â—ll duty and diligence Lo the greatest King of all in â—omparison of whome all earthly Kings are â—tomi â—oates and mites in a Reuel 19 16. cuius foemore scriptum Rex reâ—um c. In whose thigh is written King of Kings and Lord of Lords Behold he comes vnto you to lodge in â—he houses of your hearts by faith Behold I stand at the â—oore and knocke if any man heare my voice and open the â—oore I will come in vnto him and will sup with him and â—e with me Apoc. 3.20 Be thankfull to our Lord for the fulnesse of this Time â—e dutiful to serue him at al times And to end this point with the Psalmists b Psal 149.1.2 Licèt Deus cunctes dies creauerit singulariter tamen hunc Diem fecisse dicitur qui Domini natiuitate sacratus est in quo exultari conuenit et latari c Cass in Ps 11â— song Sing ye vnto the Lord a new song â—t his praise be heard in the Congregation of Saints let Israel reioyce in him that made him and let the children of Sion reioyce in their King And thus much or rather thus little of the first point the Time Quando when the fulnesse of Time was come The next part I am to touch is Quis who God sâ—â—â— his Sonne the Cardâ— and Basis of this Time and tâ—â—â— God sent his Sonne wherein I will obserue three things First the inseparable working of the Trinity in the work of mans redemption Secondly the confutation of the heresie of c Vide Vrsin doct Christ 2. par tit de deitate Christi Noetus et Praâ—cas hanc haeresin tenebant vide Aug. haeres 36. Sabellius who did maintaine the Son to be Eaudem personam cum patre Spiritu sancto that is the same person with the Father and the holy Spirit when wee see here that they be distinct God sent his Sonne 3. The manifestation of the heresie of d Aug. haeres 45. De hac haeresi vide Zanchium Theophilact in Philip. 2. v. 5. Photinus who denied the diuine nature of Christ affirmed here God sâ—â—â— his Sonne that is his naturall Son begotten from eternity For the first The workes of the Trinity be inseparable and indiuisible for as the Trinity were Agents in the creation of man Faciamus hominem Let vs make man Gen. 1.26 so Actors at the Redemption of man In this high and heauenly worke there concurred the wisdome of the Almighty Father the willingnesse of the All-mercifull Sonne the power of the All-sanctifying Spirit the Father willed the Sonne worked and the holy Ghost blessed the Father decreed the Sonne personally performed and the holy Ghost sanctifyed the worke of redemption in one word God sent his Sonne e Vide Musc loc com tit de Incar verb. Diuines to expresse this mystery vse this similitude imagining three virgins weauing of a coate and one to weare it so the three persons of the holy Trinity wrought in the Incarnation of the Word but the Sonne alone did put on the flesh for it was conuenient that He that was Sonne in the God-head should be Sonne in manhood Now as the Creation of all is attributed to God the Father in respect of the matter to God the Sonne in respect of the disposition of the forme and to God the holy Ghost in regard of the preseruation of both So the Redemption is attributed to the Father Pater per filiâ—â— taenquam fons as the learned f Vrsin doct Christ 2. par tit redemp p. 34. 5. Vrsinus the Father by â—â—e Sonne as the fountaine it is attributed and ascribed â—o the Sonne who effected it merito sua persona by his â—erits person and passion It is attributed to the holy Ghost Tanquam immediatè effector regenerationis as imâ—ediatly the effector of regeneration yea as that worâ—â—y Vrsinus saith again
the Marcionites yea all such as deny Christ to bee perfect man or to be come in the flesh Saint g 2. Ioh. 7. Iohn brands them with a character of Antiâ—hrist saying Many deceiuers are entred into the world which confesse not that Iesus Christ is come in the flesh hee â—hat is such an one is a deceiuer and an Antichrist Made of a woman he doth not say genitus ex muliers that is begotten of a woman Erasm annot in Textum for though Christ had the materials of his body from Mary yet the holy Ghost was agent in his wonderfull conception Ex muliere non in muliere of a woman not in a woman as Gorranus and Aquinas vpon this place which confutes h Aug. haer 11. Valentinus heresie who taught that Christ had not his body from the Virgin Mary but brought it down from heauen passed thorow the wombe of the Virgin as water thorow a conduit pipe contrary to the text here Made of a woman and the Preposition i Aquinas in locum ex notes the matter as an house is made of stones and timber c. So k Luke 1.42 Elizabeth speaks to Mary Blessed is the fruit of thy wombe So l Rom. 9.5 Pecerit filium mater a quo ipsa nutriretur potiusqua nutriret c. Aug. ser 6. de nat domi Paul speaking of the Israelites saith Of whom are the Fathers and of whom Christ concerning the flesh came c. Quid nobilius Dei Matre quid castius quâ— corpus sine corporis contagione generauit c. Ambro. de virt lib. 2. Si quis sanctam Mariam Dei param non credit extra diuinitatem est Si quis Christum per Virginem tanquam per canalem fluxisse non autem in ea diuino modo quia absque viri opera humano quia iuxt a pariendi consuetudinem formatum esse dixerit aequè Atheus est saith m Nazian Orat. 51. Nazianen or as n Chrysost hom in Psal 9. Chrysostome Maria dei filium concepit credens verbo hoc verbum caro factum est c. that is The Virgin Mary did conceiue the Son of God beleeuing the Word and this Word was made flesh how as o Aug. hom 2. de Natiuit Christi Austen speakes of the same words non deposita sed seposita Maiestate The same p Aug. Ser. 6. in Nat. Domi. Vnigenitus Dei existens ante secula ex Maria vtero natus est homo Gregor Carnem induit verbii Deus ex Sancta Virgine c. Epiph. contra Collyridianos baer 79. Father of this point as in all other excellently Peperit Virgo filium qui Deo filios faceret c. Portanit in vtero filium mater et hunc fudit in forma serui in terris quem habent Angeli imperatorem in coelis that is The Virgin brought foorth a Sonne who should make sonnes to GOD the mother carries the Sonne in her wombe and is borne in the shape of a seruant on earth whom the Angels haue as their Emperour or ruler in heauen So that Valentinus was vaine and much deceiued in dreaming that Christ had not his body from the Virgin Mary when our Text saith He was made of a woman In which Quomodo how you may behold great nay vnspeakeable humiliation that He who is the Creatour of heauen and earth and to vse Saint q Aug. Ser. 27. de temp Austens words Factor terrae factus in terra exterra that is the Maker of the earth made of earth that Hee who was the Father of Mary should be the child of Mary Sine r Aug. Ser. 16. de temp quo pater nunquam fuit sine quo mater nunquam fuisset that is without whom the Father neuer was without whom the mother neuer had beene This is such a wonder that I may burst forth in Å¿ Ier. 2.12 Ieremies admiration Obstupescite coeli super hoc that is O yee heauens be astonied at this And this ineffable and admirable humiliation of Christ as Polanus t Polan part lib. 1. pag. 58. parts it is diuided into two branches 1. The Incarnation Made of a woman 2. The perfection of his obedience Made vnder the â—aw And the Incarnation of Christ hath three parts 1. His conception Conceiued of the holy Ghost Vide Pola part sup dicto loco 2. The personall vnion of both natures 3. The natiuity I will but euen mention them to â—our memories 1. Conceiued of the holy Ghost It is an Article of our â—ith declared by the tongue of an u Luke 1.35 Fides matris non libido cònceperat Aug enchirid cap. 34. Angell that is The â—oly Ghost shal come vpon thee and the power of the most â—igh shall ouershadow thee For as workes of power are ascribed to the Father workes of wisdome to the Sonne and workes of loue to â—he holy Ghost so this being a worke of highest loue it 〈◊〉 specially ascribed to the holy * Maldonat in 1. Matth. Spirit And this Article confutes three sorts of hereticks â—irst the x Iraen lib. 1. cap. 25. Cerinthians secondly the y Clem. Rom. instit lib. 6. c. 6. Ebionites thirdly â—e z Iraen lib. 1. cap. 24. Fecit grauidam Virginem ipse qui erat nasciturus ex Virgine c. Aug ser 6. in Nat. Domi. Carpocratian hereticks who all held and maintaiâ—ed that Christ was the naturall Sonne of Ioseph Verus merus homo that is a meere naturall man begotten of â—oseph contrary to the expresse Text Ioseph knew her not â—ill she had brought forth her first borne Sonne Mat. 1. the â—ast verse 2. The personall vnion of both Natures I will conâ—lude with two testimonies of diuine Scripture first that â—f * Iohn 1.14 Iohn The Word was made flesh And as a Musc loc com tit de verb. Incarn Musculus â—ightly comments vpon those words There was made in â—he wombe of the Virgin a coniunction of the Word and the â—lesh that is to say of the nature of God and man there is â—he personall Vnion The second place out of b 1. Tim. 3. the last Timothy God is manifested in â—he flesh the which words the learned c Piscat super cum locum Piscator paraâ—hrases thus Filius natura sua diuina inuisibilis effecit se â—isibilem assumpta vera natura humana in vnitatem sua â—ersonae that is the Son of God in his diuine nature inuisible made him visible in assuming our humane nature into the vnion of his person In a word with d Aug. Epist 3. Augustine Homo Deo accessit non Deus à se recessit Our Lord tooke vpon him that which he was not and left not to bee that which he was 3. The Natiuity the manner of his Birth I shall speak of that afterward as God shall assist and the time permiâ— And in this Incarnation of Christ and
the personall vnion of both Natures we may behold his most incomparable and incomprehensible compassion and affection to mankind which I can better admire with silence then expresse with vtterance Oh beloued had I sides of brasse that could not bee weaâ—y or an Anâ—els tongue to speâ—ke with II I should falâ— short in soâ—nd ng the bottome of this bottomlesse and boundlesse compassion Non mihi si centum voces linguae quoque centum sufficerent c. An hundred tongues and voicEs were not able To shew Christâ— loue herein proportionable Our Lord and Sauiour did so sitire nostram salutem so ardently thirst after our saluation that hee did vouchsafe to be borne of a woman Lambit vbera qui regit sidera tacet qui verbum est as e Aug. ser 5. de temp Austen that is He sucks the brests that rules the Starres he is an Infant and cannot speake and yet he is the Word great humility to assume our humanity made of a woman and made f Iohn 1.14 flesh and found in shape as a maÌ„ Phi. 2.7 He did not take Angelical nature and as the g Heb. 2.16 Author to the Hebrews He in no sort took the Angels but he took the seed of Abraham Vt nos aequaret Angelis minoratus est ab Angelis saith Anselmus that is That he might make vs equall to the Angels he made himself lower then the Angels So that there is greater affinity twixt God and man then twixt God and the Angels for he assumed our nature and was made of a woman Wee doe not reade in any place of Scripture that Christ did euer call the Angels fratres suos that is his brethren as he â—lles men h Psal 22.22 Heb. 2.12 Magna dignitas est fideliu quod nominantur filij Dei fratres filij Dei Vâ—igâ—â—ti c. Piscat Analis in Haebreos c. 2. v. 10.11 c. Narrabo nomen tuum fratribus meis that is will declare thy name vnto my brethren I may heere â—y vse the words of a Father Maritari noluit verbum â—t altiùs nubere non potuit carogloriosiùs that is The imâ—ortâ—l God would marry no higher then our nature our â—ture could neuâ—r marry more gloriously There is a three-fold affinity first legall by adoption â—condâ—y spirituall by regeneration Thirdly naturall 〈◊〉 generation We are Gods adopted Sonnes by Iesus â—hrist Ephes 1 5. Gods spirituall Sonne by regeneratiâ— Except a man be borne again of water and of the Spirit cannot enter into the kingdome of God Iohn 3.5 Indeed â—e are not Gods naturall Sonnes and yet Christ tooke â—r nature vpon him for there is but one Sonne of God â—r nature that is Christ Iesus Iohn 3.16 Math. 1.2 called Gods only Begotâ—n Sonne in respect of his Father and diuine nature first â—egotten in respect of his mother and humane nature 〈◊〉 God the Father called i Prudentius Hym. de Eulalia Virgine Duâ—andus rationab diuinorum lib. 4. ca. 48 § 2. Vide Ruffin in Symbol Omnipater that is the All-faâ—er of all men and all things by creation generally Of good men by adoption specially Of Christ by nature singularly We are only sonnes by fauor by adoption by grace â—at not by nature Oh what an immeasurable measure of â—ue was this that He who was Gods Son by nature and 〈◊〉 naturally God of the same essence with the Father â—d receiuing al which the Father hath sauing the persoâ—ll propriety who was so great did make himselfe 〈◊〉 little to make vs great as k Tertull. lib. 2. con Marc. Tertullian who beâ—me the Son of man that we might be the l Cyp. ser de cleemâ—syna Vide homo quomodo alle amauit te qui fecit te vt propter te factus ipse Hugo Sonnes of â—od whâ— being very God became very man that hee â—ight reconcile God to man and man to God who beâ—g so great that the heauens cannot conâ—aine him â—ould make himselfe so little as to be contained in the â—ombe of a Virgâ—n Filius Dei qui fecit nos factus est inâ—r nos as Austen that is the Son of God that made vs to be made like vs. A mercy or rather a mystery so great that I may say with m Esay 66.8 Psalm 2â— 1 Esay Who hath heard such a thingâ— who hath seene such things That hee who was the Lord of heauen and earth should become a seruant on earth a seruant to men Optimam dignitatis viam ostendit dominus nempe humilitatem Bas in hex Nay as Tertullian nullificamen populi that is esteemed as the outcast of men a worme and no man the scorne of men and the contempt of the people Psalme 22.6 it is such a wonder as since the heauens were made there is none to paralell it Rightly did the Prophet n Esay 9.6 Esay foretel his natiuity and name stiling him Wonderfull for he was wonderfull in his Conception wonderfull in his Incarnation The Scripture teacheth vs how man comes foure waies into the world 1. By the helpe of man and woman as all are vsually borne Iob. 14.1 2. Without any man and woman so Adam was created Gen. 1.26 3. Of a man without a woman so Eue was created Gen. 2.22 4. Of a woman without a man so Christ was borne Matth. 1.18 Wonderfull Incarnation that I may say with o Esay 53.8 Esay Who can declare his generation Secundum conditionem naturae natus ex foemina super conditionem naturae natus ex Virgine saith p Thom. 3. part q. 31. art 5. Thomas that is According to the condition of nature borne of a woman and aboue the condition of nature borne of a Virgin or as q Euseb emiss hom 1. de natiu Christi Eusebius Emissenus Datus ex diuinitate natiu ex virgine natus sic matre iunior datus quo nec pater antiquior qui erat datus est qui non erat natus est that is Giuen of God borne of a Virgin borne and so younger then his Mother giuen and so as ancient as his Father he that euer was was giuen and he that was not was borne Wonderfull Incarnation that He who was the * Non illius est silius fabri quem putatis sed fabricatoris omnium c. Chrysost sup Mat. 14. maker of the world and Father of Marie should be the son of Marie at God and man should in one person meete and that 〈◊〉 mother should be a pure Virgin and that this Sonne â—ould be the Sauiour of his mother Ipsum sanguinem â—em pro matre obtulit antea de sanguine matris accepit â—th r Hom. 1. de Natiuitate Christi Emissenus that is The same blood which he offered 〈◊〉 his mother he before receiued froÌ„ his mother yea as â—ombard Verus homo de homine propter homineÌ„ secunduÌ„â—minem super hominem that is True man of mankind Å¿ Lombard 3. sent dist 8. for
Eodem loco Efficacia est communis Tribus persoâ—is modus autem est filio proprius that is the efficacy comâ—on to the Trinity the manner is solely proper to the â—onne 2. You may perceiue that fond and forlorne heresie â—f * Vide Calu. harm in Ioh. 1. c. 1. Vrsin doct Christ 2. par pag. 378. Sabellius who denied Christ to bee a distinct person â—om the Father and the holy Spirit affirmed here God â—ent his Sonne Alius personaliter non aliud essentialiter â—nother personally though not another essentially as 〈◊〉 Austen filius ex ipso cum ipso hoc quod ipse i. g Aug. de Ciu. dei lib. 11. ca. 10 Lomb. 1. sent dist 25. The Sonne â—f himselfe with himselfe the same which himselfe as â—he foresaid S. h August ser 4 de temp Austen speakes We know and beleeue the Vnity of the Godhead yet a * In summa Trinitate tantum est vna quantum tres simul sunt ita singula sunt in singulis singula in omnibus omnia in omnibus vnum omnia Aug. lib. 6. de Trinitat Trinity of persons God in essence one in persons three and yet an Vnity in Trinity and a Trinity in Vnity all Co-equall Co-essentiall Co-eternall yet all distinct the Father from the Sonne the Sonne from the Father and the holy Ghost from both I might here meet with the heresies of Arrius Paulus Samosatenus Seruetius and others who maintaine that the Sonne is not equall to the Father but the Apostle i. Phil. 2.6 Paul hath condemned this error saying Christ being in the forme of God thought it no robbery to be equal with God yea it is an orthodoxe Axiome of truth and beliefe that * Vrsin doct Christ 2. par pag. 381. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est patri equalis consubstantialis i. the Word is equall to the Father and consubstantiall true it is that alius pater alius filius est the Father is one and the Sonne another But how Non alius Deus pater nec alius Deus filius nec alius Deus Spiritus sanctus hi enim Tres vnum sunt as writes k Vrsin doct Christ pag. 382. Vrsinus that is The Father is not another God or the Sonne another God or the holy Ghost another God for these three be one The Father is first not in priority of Nature Honor or Time but l Perkins vpon the Creed Order or as the Scholemen Prioritate originis in priority of beginning Pater est principium non de principio Filius principium a principio saith m Thâ—m 1. part sâ—â— quaest â—3 art 4. Thomas that is The Father is beginning not of beginning the Sonne beginning from beginning In principio erat hoc est a principio erat saith n Theophil enarrat in 1. Ioh. cap. 1. Theophilact that is In the beginning was the Word that is from beginning Or as Austen Principium principio carens that is A beginning wanting beginning Or as o Caluin har in 1. Ioh. cap. 1. Caluin Principium omni tempore superius a beginning before all time indeed as a p Aug. de Trin. lib. 4 cap. 20. Father writes Pater est totius Diuinitatis vel Deitatis principium that is The Father is the eternal beginning of the Deity and as Athanasius in his Creed The Father is of none the Sonne is of the Father alone and the holy Ghost of Both. Filius per aeternam generationem spiritus per aeternam processionem saith * Piscat in Ioh. 1. cap. 1. Piscator i. The Son by an eternall generation the holy Ghost by an eternall procession I will conclude this mystery with q Ber. de consid ad Eugen. lib. 5. Vbi quaritur vnitas trinitatis nec periculosius alicubi erratur nec aliquid laboriosius quaeritur nec fructuosius aliquid inuenitur c. Aug. lib. 1. de Trinit Bernards words Scrutari temeritas credere pietas nosse vita est i. Too subtilly to explore it is temerity to adore it simply is true piety to know it fully brings eternitie 3. Behold that exploded heresie of Photinus who denied the diuine Nature of Christ acknowledging him perfect man but not God which diuine nature is propounded God sent his Sonne that is filium ex essentia Patris genitum i. the Sonne begotten of the Essence of his Father and it is a diuine rule among * Vrsin s 2. part pag. 382. Diuines that Essentia diuina nec diuidi nec multiplicari nec alia creari potest i. The diuine Essence cannot be diuided multiplied or another created therefore perfect God in respect of his diuine nature and this confutes Ebion and Cerinthus two hereticks that denied that Christ was not true God before he assumed flesh which also the Euangelist Iohn more at large declares 1. Iohn 14. The word was made flesh and that this word was God before he shewes in the 1. verse of all And that Word was God si Sermo Deus ergo aeternus Deus saith r Caluin harm in cum locum Caluin If the word was God therefore God from euerlasting Now you are to know that the * Persona Christi vna est quia vnus est Christus Polan part lib. 1. pag. 57. person of Christ is one for but one Christ his natures two as I mentioned in the beginning Diuine and Humane Diuine expressed here God sent his Sonne Humane which followes Factus ex muliere Made of 〈◊〉 woman And there is not one point in all our faith so inuolued with so many heresies as is this point of our beliefe of Christs Diuinity and Humanity It * Vide Musc loc com tit de incarn verb. de hac re was the policy and marueilous sleight of Satan to entrench the faith of the faithfull with bulwarkes of heresies fronted on euery side The * Arrius filium creaturam facturam Patris esse tenet Vide Theophil enar in Joh. 1. cap. 1. Vide eundem Theoph. eodem loco de his haeres dicentem Arrians deny Christ to be perfect God of equal substance with the Father The Marcionites deny Christ to haue been borne in the flesh or perfect man The Manichees confesse his diuine nature but not humane The PhotiniaÌ„s attribute humane nature but not diuine The Nestorians grant two natures to be in Christ but so that they make two persons and so cut one Christ in two one as the Sonne of God one as the Sonne of man The * Vide Bellar. de Christo lib. 3. cap. 2. Euticheans affirme one person to be in Christ and but one nature namely the diuine saying that the humane nature was swallowed vp by the coniunction of the Word thus Incidet in Scyllam qui vult vitare Charibdin that is He shall fall vpon the â—ocks that would escape the sands Our beliefe like Å¿ Matth. 14. Peters ship
head Strange humility Ber. Ser. 1. in Natal Dom. that hee who thundred in the â—louds should cry in the cradle swaddled in ragges and â—yd in a manger Vbi aula Regia vbi Thronus vbi curiae â—egalis frequentia numquid aula est stabulum Thronus â—raesepium totius curiae frequentia Iosep Maria â—s writes m Ber. in Ser. de Epiph. Bernard that is Where is the Kingly Court where is the Throne where is the regall frequency what is the stable the Court the manger the Throne â—nd Ioseph and Mary the sole attendants Is the King of â—srael thus welcomed into the world Strange humility Strange that there should be no roome for him in the â—nne which is a receptacle for all sorts and as Saint Ambrose n Ambros lib. de offic Christus omnibus omnia factus est pauper pauperiâ—uâ— â—ilicâ—â—â— sâ—â—â—â—tibus diuâ—â—â—â—â—iâ—â—â— c. Amaâ— super laâ—c lib. 4. Esurâ—â—at Christus qui omnes pâ—â—â—â—t simut per quem creatur omnis potus qui spiritualiter panis est esurientium fonsque sitientium in terra fatigatus qui seipsum nobis viam fecit in coelum Aug. de Catechizand rud Est publica humanitatis species vt peregrinus â—ospitio non egeat suscipitur officiose patet aduententi â—anna c. that is It is common courtesie that a stranger â—hould not lacke lodging in an Inne but to be receiued â—fficiously with an open gate Our Sauiour depriued of â—his comm n humanity argues his greater humility We see how the infants of mortall Kings yea of meaner persons find better entertainement in their ingresse to the world â—heir infancy welcomed with soft and tender ornaments entertained with respectiue and sedulous attendants boâ—ne not in Innes but in houses seeled with Vermillion layed vpon beddes of Downe adorned ponâ—pously with purple and purest whi e cherished euen with Ambrosean succour all variety and delicacy to content their morning mourning infancy And yâ—t behold our Sauiour layed in a cratch wrapt vp with poore clothes and clouts Num quid mater eius diademate coronata aut in lecto eburneo recumbens num puer bysso purpura inuolutus vtique non sed angustum humile tugurium vile squallidumque praesepium magis animalibus quà m hominibus aptum puer vilibus pannis inuolutus mater vix tunicam habens vnam non ad ornatum corporis sed ad tegumentum nuditatis as writes Saint o Chrysost super Mat. 2. Chrysostome that is What is the mother crowned with a diademe oâ— lying in an Iuory bedde or the child inuested with silk and purple no surely but a straite and poore cottage a vile and homely manger fitter for beast then man the child wrapped vp in ragges the mother scarce hauing one coat not for ornament of body but to couer nakednes Strange penury Why would the immortall Creator abase himselfe in pouerty lower then many mortall creatures Saint p Aug. Ser. 3. de Stephano Austen giues vs the reason Paupâ—â—natus est in terris vt nos diuites nasceremur in coelis that is He was borne poore on earth that we might bee borne rich in heauen Those diuine and delicate bones which should haue beene embosomed in the nursery of heauen lye in a manger Who can heare this and be proud of his outward ornaments and see his Sauiour swadled in such meane habilliments Who can with q Dan. 4.27 Nebuchadnezzar glory in his pompe and strout himselfe in his Palace of Babel and halfe-deifie himselfe with a vaine conceit of his Towers Superbia de Angelo diabolum fecit homini mortem intulit omnium malorum mater scelerum fons vena nequitiae c. Cassio super Ps 18. and Turrets of his spangled gay ornaments of his obsequious attendants of his court-like traine and sumptuousnesse and see his Sauiour borne in a stable swaddled in poore fragments layde in a manger This humility should deplume the feathers of mans Peacock-like pride pull downe his high and aspiring spirit teach him to see himselfe to know himselfe to humble himselfe to contemne the vanities of this vaine vvorld and looke vpon the picture of his Sauiours humility to learne of him for he was humble and meeke Would this nice and ouer-dainty Age lay this lesson to their hearts it might recouer them from their falling sickenesse for * Adrastia Nemesis Superbia coÌ„mune Nobilitatis malum Salust in bello Iug. Pride must haue a fall Prou. 16.18 then they would not be so enamored of themselues of their ornaments the Ostridge should not be robbed of her taile to fanne the Ladies face Heu hominum vnde â—e fastus ista superbia cui vita aut abest aut spondet abâ—ntiam mors aut instat aut minatur instantiam saith one that is Alas whence is this puffe r Alanus lib. de complanctu naturae and pride of â—an to whom life is absent or promiseth absence â—eath is euer instant or threatens his approach but â—ey haue learned the carelesse Epicures Enthymente Let 〈◊〉 eate and drink inferring the conclusion out of Å¿ Esay 22.12 Esay We must dye to morrow Thus they spend away their â—ayes in pride and pleasure reuell and riot away their â—ules in sinnes and thinkes not of the end of all The â—me will come when they will cry out the wordes of Bernard Quid profuit superbia t Ber. lib. 2. de consid Subitò quid non suspicatur infortunium accidit calamitas irruit mors intercipit quam nullus euadit Innoc. de vilit condit hum quid diuitiarum iactanâ—a mundi potentia vana voluptas hen de tanta laetitia â—uanta tristitia that is What hath pride profited vs what â—he bragges of wealth worldly power vaine pleasure â—las from how great mirth to greater misery Oh learne in time while time lasts to humble your â—â—lues to follow the example of true humility to diâ—orce your mindes from earthly vanity and as u 1. Pet. 5.6 Peter â—umble your selues vnder the mighty hand of God that â—e may exalt you in due time Looke on our * Exempla bonae vita à Christo ab eius actibus assumere debemus Ber. in Cant. Ser. 23. Quis talia fando explicet Virg Sauiours â—umility penury and pouerty the patternelesse patterne â—s humility that hee would vouchsafe to be borne of a â—oman and in such humble manner wrapped vp in â—waddling clouts and layed in a manger But I stay too long though I deliuer but a drop of matter in comparison of the abundant plenty which â—owes from this Sea of matter but that which I omit I â—oe commit to your meditations and contemplations The next point I come to touch is the second part of his Quomodo Made vnder the Law wherein I will reâ—uite my former prolixity with proportionable breuity Made vnder the Law * Omnis huius natiuitatis Schola est humilitatis officina Aug. Ser. 22.